Introduction: "Myanmar
is the richest Buddhist monuments with the Buddha Statues in the world. There are a large
number of Buddhist monuments inventoried by the Department of Archaeology and National
Museum in Myanmar. All these monuments for the restoration and conservation works have been
undertaken by the Department of Archaeology and National Museum, the Pagoda Trustees, and the
Associations of Local Heritage Trust. A number of Buddhist Monuments have been conserved and
preserved while a few of them need to be conserved and preserved in Myanmar.
Among the Buddhist monuments found in Myanmar, some of them are the encased Buddhist
monuments. Most encased Buddhist monuments were recovered at Bagan, located in the
central
part of Myanmar. Bagan is the richest Buddhist monuments and the richest archaeological sites in
Myanmar. There are over three thousand Buddhist monuments still standing at Bagan.1
Among
those monuments, there are around sixty encased Buddhist monuments at Bagan2. Some of them were found at Tamote Region and the Ancient City of Myin Saing in Kyaukse District, Aebya Region
in Sint Kaing Township, Tagaung Region in Thabeik Kyin Township, Shwe Intein Pagoda to the west of
Inle Lake, Ahlotaw Pauk Pagoda in the Inle Lake, Mwedaw Kakku Region in Shan State, Pakhangyi
and Ma Oo Region in Yesagyo Township, Anaint Region in Monywa District, the
Ancient City of
Mrauk Oo in Rakhine State, and Yangon in Myanmar.
Sometimes not only the encased Buddhist
monument
s have been found in Myanmar but also the encased Buddha Statues that were recovered
at Ba
gan and in the vicinity of Tamote
Region. Most of them were the double encased monuments
but a few of them were the third encased monuments recovered in the various p
arts of Myanmar.
Basically the encased Buddhist monuments may be classified into four types. They are the encased
Buddhist Stupas, the encased Buddhist Temples,
the
Moathtaw Zedis (Stupas)
with a circumambulatory corridor, and two
or three small Stupas encased by a bigger Stupa on the same
plinth
3. According to the architectural typologies
of the encased monuments
found in Myanmar,
some of the inner Stupas were built in Pyu period
4
(1st to 9thCentury AD) while the outer Stupas
were built in Bagan
period and post Bagan periods
such as Pinya, Inwa, Nyaung Yan, and Konbaung
period. In Myanmar, the earliest encased Buddhist monuments were found in Pyu period while
some of the encased Buddhist monumen
ts in Myanmar have been found till to
17th and 18th
centuries AD.
In Myanmar, most encased Buddhist monuments can not be found easily. When the
outer stupas were collapsed by the natural disasters such as earthquake, rain water, flood, wind, and
vandalism, the inner stupas can be seen from the outside. Norm
ally we can not say exactly that is an encased monument or not. Traditionally it was noted that it was an encased stupa and it was an
encased temple for some encased monuments in Myanmar but some monuments had the strong
inscriptional evidences although the inner stupa can not be viewed from the outside.".....Paper delivered at the International Conference on Burma/Myanmar Studies: Burma/Myanmar in Transition: Connectivity, Changes and Challenges: University Academic Service Centre (UNISERV), Chiang Mai University, Thailand, 24-­26 July 2015.

Abstract: "This
paper
is
written
with
the
purpose
of
knowing
why
Buddhist
people
worship
pagoda
and
Buddhism
is
not
symbolism.
Myanmar
culture
is
an
integral
part
of
Buddhism.
While
there
is
an
abundance
of
artistic
material
throughout
Myanmar,
many
people
do
not
know
that
these
artistic
pagodas
and
their
sculptures
are
related
with
the
meaningful
background.
Therefore,
this
paper
is
presented
based
on
Oo-­‐Pwar
pagoda
in
Mandalay.
Initially,
it
is
presented
which
one
is
worthy
to
be
a
pagoda
and
how
many
kinds
of
pagoda
are
there.
And
then,
the
history
of
Oo-­‐Pwar
pagoda
and
the
standard
of
Myanmar
art
and
architecture
of
that
period
are
presented.
And
the
construction
of
pagoda
and
its
sculptures
are
also
expressed.
In
which,
each
part
of
pagoda
related
with
the
teaching
of
Buddha
is
discussed.
This
topic
is
divided
into
three
main
parts,
namely:
meaning
of
pagoda,
the
construction
of
Oo-­‐Pwar
pagoda
and
sculptures
in
the
surrounding
of
the
pagoda.
This
paper
shows
the
background
history,
religious
and
traditional
customs
of
the
sculptures.
And
the
fact
can
be
seen
that
although
Myanmar
people
are
Theravāda
Buddhists,
they
also
do
some
of
the
practice
of
Mahāyana
Buddhism
and
Hinduism
as
their
own
tradition.
By
doing
this
research,
in
the
compound
of
pagoda,
the
tradition
of
ancient
Myanmar
are
found
evidently.
The
pagodas
can
be
assumed
as
the
religious
things
and
the
invaluable
cultural
heritages.
Therefore,
conservation
of
pagoda
is
beneficial
to
develop
Buddhist
religion
and
to
conserve
Myanmar
cultural
heritage.".....Paper delivered at the International Conference on Burma/Myanmar Studies: Burma/Myanmar in Transition: Connectivity, Changes and Challenges: University Academic Service Centre (UNISERV), Chiang Mai University, Thailand, 24-­26 July 2015.

Abstract: "After
the
lord
Buddha
Parinibbāna
(pass away),
the
Buddhists
have
worshipped
with
devotion
(1)
Sarīrika
Cetiya
(Relics)
(2)
Dhamma
Cetiya
(Teachings)
(3)
Uddissa
Cetiya
(Images)
(4)
Paribhoga
Cetiya
(Bodhi
tree
and
utensils)
(5)
Pāda
Cetiya
(foot-­‐prints
of
the
Buddha)
in
memory
of
the
Lord
Buddha.
Among
these
five
different
kinds
of
Cetiyas
where
there
are
images
of
the
Lord
Buddha
on
it,
are
called
as
Uddissa
Cetiya.
In
traditions,
the
Lord
Buddha
Images
are
made
of
gold,
silver,
copper,
iron,
stone,
wood
and
bamboo-­strips.
Just
as
there
are
many
differences
with
the
materials
used
in
carving
sacred
images
there
are
also
differences
in
shape,
size
and
style.
One
image
different
from
another
in
gesture
(mudrā),
sitting
posture
(āsana)
and
sacred
throne
(pallaṅka).
A
wonderful
Hneephayargyi
made
of
bamboo-­strips
exists
at
the
Myathabeit
foothill
in
Thaton,
Mon
state.
A
group
of
six
young
craftsmen
who
made
the
image
was
led
by
Sayar
Myint
Naing
Oo.
Unlike
other
images,
there
are
interesting
and
wonderful
features
in
the
creating
of
this
particular
Hneephayargyi.
Therefore,
this
monograph
on
the
brief
history
of
statues
and
images
and
the
creating
of
Hneephayargyi
are
compiled
and
presented
so
that
Buddhists
may
not
only
revere
and
strengthen
their
faith,
but
it
may
also,
be
of
partial
help
to
those
who
want
to
find
out
and
study
Buddhists
arts.
Key
words:
the
impressive
capability
of
the
Myanmar’s
handicraft."......Paper delivered at the International Conference on Burma/Myanmar Studies: Burma/Myanmar in Transition: Connectivity, Changes and Challenges: University Academic Service Centre (UNISERV), Chiang Mai University, Thailand, 24-­26 July 2015.

Introduction: "Myingun
stands
about
twenty
three
miles
from
Magway,
Central
Myanmar
and
is
located
at
20°1'0"
north
of
the
equator
and
95°1'59"
east
of
the
Prime
Meridian.
Its
area
is
800
square
miles
(GUBSS
1901:
536).
It
was
called
Malekun
in
ancient
time.
When
the
cavalry
of
King
Sawlu
of
Bagan
(1077‐1084)
stationed
at
there,
it
was
named
as
Myinnkun.
In
Burmese
language,
Myinn
means
horse
and
kun
means
a
stationed
place.
Thus
Myinnkun
means
a
place
where
cavalrymen
stationed.
But
some
say
that
Myin
means
see
and
gun
means
stupa
with
square
tower.
Therefore
this
place
was
called
Myingun
where
can
see
the
temple
with
sikhara.
According
to
some
inscriptions
found
in
Myingun
area,
this
region
is
located
at
there
since
the
time
of
Bagan
Period.
Oral
history
says
that
King
Sawlu
of
Bagan
built
this
city
for
staying
temporarily
when
he
defended
the
rebel
Ngayamakan.1
(Magway
Township
Record
1969:
139)
The
remnants
of
City
wall,
moat
and
temples
can
be
seen
still
today.
Myingun
was
an
important
place
in
the
reign
of
Myanmar
Kings.
In
successive
era,
the
people
of
Myingun
constructed
to
donate
many
religious
edifices
where
the
Buddha
images
were
kept.
Numerous
temples
were
built
and
many
images
were
carved.
There
are
about
sixty
temples
and
stupās
in
Myingun.
The
art
and
architecture
of
these
religious
edifices
show
that
some
temples
constructed
since
12th
Century.
It
is
found
that
there
have
twenty
seven
temples
with
Bagan
style
of
art
and
architecture
in
Myingun.".....Paper delivered at the International Conference on Burma/Myanmar Studies: Burma/Myanmar in Transition: Connectivity, Changes and Challenges: University Academic Service Centre (UNISERV), Chiang Mai University, Thailand, 24-­26 July 2015.

"...Donald Stadtner brought the following piece of history regarding the Shwedagon to our attention and sent a
photograph of glasswork that recorded the event, together with the text below from Walter del Mar, The
Romantic East: Burma, Assam, & Kashmir (London: Adam and Charles Black, 1906, 27-28). We reproduce it
further below along with a detail of the glass painting, from a private collection in Yangon. The scene
depicts the incident quite literally , with the soldier climbing "to the roof of one of the smaller
shrines....." Although del Mar refers to the animal as a tiger, it was in actuality a tigress and the
events discussed below occurred on 3 March 1903, the tigress having moved to the vicinity of the
Shwedagon from Gyophu Lake..."

"More than fifty years after his death, U Khan Dee, the hermit of Mandalay Hill, is still remembered as one of the most remarkable figures of Burma's late colonial period. During the latter half Burma's colonial rule, pious visitors to Mandalay Hill would recount their tales of the venerable hermit monk who possessed remarkable powers. Some spoke of his great height, others claimed he was invisible, still others said he could turn silver into gold. And although people all over Burma today still speak reverently of U Khan Dee, his life was marked by controversy. Also known as Yathee Gyi U Khan Dee (the Great Hermit U Khan Dee), his legendary status was achieved only through a long uphill struggle. In 1908, U Khan Dee first arrived at Mandalay Hill from Yamethin Township, Mandalay, after leaving the Buddhist monkhood where he spent 12 years. He was driven by the strong desire to reconstruct religious buildings and restore Buddhist statues that were severely damaged by the series of fires that ravaged the city around the turn of the century..."

"Texts and Contexts",
December 2001 Conference,
Universities' Historical Research Centre,
Yangon University...
Abstract:
The paper discusses the use of texts in current renovation of pagodas in
Myanmar, taking as examples aspects of work undertaken at the
Shwedagon and Kyaikhtiyoe in the last two years. Different types of
texts, from inscriptions and traditional accounts to contemporary
technical reports, are used to illustrate the complex tradition found in
the country today. These are presented in the context of past interaction
including Mon influence and the Hsandawshin (Sacred Hair) heritage,
as well as present links such as planetary aspects and the role of
renovation in encouraging the sustenance of Theravada practice.

Author/creator:

Elizabeth Moore,

Language:

English

Source/publisher:

Myanmar Historical Research Journal, University of Yangon [forthcoming]

This paper was originally written in Myanmar and read at the Saturday Literary Circle meeting held at the Po Wa Ziya
Hall of the Hanthawady Press, Mandalay on 20th Sep, 1975. It was later read in English to the special meeting of the
Burma Research Society on 15th October, 1975. Normally Bagan monuments are Ceti style with a solid structure or
Ku, which were places of worship where people could enter the building to offer homage. In addition, there was also a
House of the Law and House of the Monks of the Order. Many Bagan inscriptions record the donors as well as those
who repaired the monuments. Some repairs were were necessary but others destroyed the original edifice. The author
suggests three points for restoration of Bagan monuments:
(1) Use no heavy materials on the top of time weakened brick supports.
(2) Match the body with the correct finial and
(3) Permit no mis-fit of materials or appearances.....Subject Terms: 1. Restoration-Bagan...
2. Religious Buildings-Bagan Period, 1044-1287

Author/creator:

Than Tun, Dr.

Language:

English

Source/publisher:

"Journal of the Burma Research Society", Vol. 59, Part 1&2, December 1976, pp49-96, 1976-12, via University of Washington

The article is undated, but since it refers to the memoranda of Yule (1879) and Sladen (1868) it is likely to have been written in the 1880s. I have arbitrarily dated it 1885 for the sake of the order among the documents in this section.

"In a paper describing what I had seen of architectural remains of Hindu character in
Java, which was read before the Asiatic Society of Bengal, in October, 1861, there
occurred the following passage in reference to that magnificent monument of
Buddhism, the Boro Bodor:—
“Mr. Fergusson, who gives a good account of the Boro Bodor in his
Handbook of Architecture, considers it to be a kind of representation of the great
Buddhist monasteries, which are described in the Ceylonese writings as having been
many stories high, and as containing hundreds of cells for monks....."

"With reference to the interesting account of the Senbyú Pagoda at Mengun, read at
the last meeting of the Royal Asiatic Society, and more particularly with reference to
the remarks by Col. Yule on the Buddhas of the Boro Bodor, I would, with the
greatest deference to the writer, beg to offer some suggestions derived from personal
observation of the manner in which many groups of figures of Buddha (Sákya Muni)
are sculptured in Bengal and the North-West Provinces of India..."

"...1. The Pagoda was built in the reign of king Bodo Piyah,1 in the Burmese year 1178
(A.D. 1816), by his grandson, Noungdau Gyee, now known as Bagyeedau Piyah,2
which specifies his relationship as paternal uncle to the present reigning king.
2. It is situated at Mengoon, on the west bank of the Irrawaddy, a couple of
hundred yards only from the huge brick ruin which is known as the Mengoon pagoda..."